Lalita Sahasranama meanings per name
461. Subhrūḥ
Meaning – Her eyebrows are inexplicably beautiful. They are the gateways for infinite bliss.
From the beauty in Her face we derive calmness, joy and peace. Her beauty of her eyebrows has been described in nama 17 ‘Vadanasmara-māṅgalya-gṛhatoraṇa-cillikā’.
462. Śobhanā
Meaning – An unusual radiance/ glow (kanti) encircles Her.
The names – Shushamā paramā shobhā shobhā kantir dyutischahih- describe the divine radiance (Śobhanā). ‘Parama’ is Lakshmi Devi. In radiance and beauty, no one can surpass Goddess Lakshmi.
Irrespective of whether a person is fair or dark, it is their glow (radiance) that attracts others towards them. That is the true beauty. The eyes and the face reflect the inner feelings of the person.
463. Suranāyikā
Meaning – She is the leader (nāyika) of the Devatas (Sura, deities). It can also be understood to mean that She is the leader of all Swaras (notes in music, sur).
464. Kālakaṇṭhī
Meaning – Her neck (kantha) is dark black in colour. From this it can be understood that-
a) She has retained the kāla (time or Yama) in Her neck.
Retaining ‘time’ at the point of Her neck reflects Her limitless compassion towards Her children and towards the entire creation. She retains the entire creation in Her womb. By holding kāla (time) at Her neck, She is safe guarding this creation from destruction.
b) She has retained the halahala poison in Her throat.
Shiva consumed the Halāhala poison that emerged during the churning of the ocean. To prevent the poison from entering the stomach, the Supreme Mother placed four of her fingers on His neck and blocked it. With this, the poison remained in His neck, rendering it bluish-black in colour. Moreover, the Divine Mother, being a compassionate and dutiful wife assumed her position as His left half (the ardha nareeshwara pose, wherein the right side is Shiva and left is Devi) and shared his suffering, due to which Her neck too turned bluish- black.
Be it the day to day activities in life or in yoga sadhana, emergence of obstacles is a necessary phenomenon. The good and the bad occurrences are all a part of the churning of the ocean of our life.
465. Kāntimatī
Meaning – She can be understood through the understanding of the Vedas. She is Vedānta.
The word ‘Kānti’ can be split as ‘Ka+ anti’. Vedas are also known as ‘Ka’. The word ‘anta’ means ‘end’. Kānti thus means ‘end of the Vedas’ i.e. Vedānta. Vedas lead us towards Her.
466. Kṣobhiṇī
Meaning – She is the kshobha (mental disturbances) that is experienced.
Kshobha refers to the mental agitations. As Kshobhini Devi She resides in the Sarvasamkshobhini chakra. At times it is necessary for the mind to undergo agitations because they have the potential to lead the person on to the spiritual path.
Vaishnavi Devi is also addressed as Kshobhini Devi. One among the five arrows retained by Lord Manmatha (Lord of desire) in his armour is samkshobini.
467. Śūkṣmarūpiṇī
Meaning – Her existence is very subtle. She can only be visualized internally during meditation (dhyana).
The 3rd chapter of Bhagavad Gita states-
indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir yo buddheh paratas tu sah
Meaning – The senses (indriyas) are very subtle. Subtler than them is the mind. Subtler than this mind is the intellect (buddhi) and the one who is far subtler than this intellect and that which controls it, is Paramatma.
Being physically unmanifest, the spiritual centers (chakras), are invisible to the naked eye. Inward vision (antar drishti) is the sole means to spot them.
Lalita Sahasranama now takes the aspirant completely into the path of the six spiritual centers (shat chakras), inner meditation and yoga. Visualizing these 6 Chakras in the various selected points within the body is a very superior form of yoga. Filling them with the life energy (prana shakti) and travelling in the path of the Sushumna nadi to reach the Sahasrara is known as the path of yoga. Contemplation of the six chakras (shat chakra dhyana) is undertaken so as to awaken and enable the Kundalini energy (spiritual energy) travel in the path of Sushumna.
The following 6 namas Vajreśvarī to Siddha-maata are the 6 names/ forms taken on by the Divine Mother to reside within the 6 chakras. The 7th name Yashaswini describes Her ultimate location/position in the Sahasrara chakra. Seated within us in the form of these spiritual mothers, She protects and aids in the formation of the foetus during the first seven months of pregnancy.
468. Vajreśvarī
Meaning – She is hard, firm and resplendent akin to a diamond. Vajreshwari is the presiding deity of Vishuddha chakra (located at the throat).
The temple for Vajreshwari Devi is near the Jwala maalini temple in Haryana.
The mind of an aspirant should be as firm as a diamond before he takes on spiritual practices. Firm faith and belief in success are essential pre-requisites. With total dedication and faith in the words of the Guru, one should put his first steps in this path. There should be no desire for propaganda. The aspirant should have total clarity about the need and benefit of these practices before jumping into it. Such clarity prevents the mind from going haywire during the process of sadhana.
469. Vāmadevī
Meaning – She is the energy (shakti) of Vāmadeva, one of the five Rudras. Vāmadevi is the presiding deity for the Anahata chakra (located near the heart). She is the energy who takes us towards Shiva and blesses us with auspiciousness.
‘Vaman’ means ‘to eject or vomit’. As this Lord vomits the entire creation that he has retained within his abdomen, He is Vāmadeva. He is thus the cause of creation.
470. Vayo’vasthā-vivarjitā
Meaning – She is beyond the states of growth and old age. She is the presiding deity for the Manipura chakra (located at the navel).
The Supreme Mother does not experience the different stages of life such as infancy, childhood, youth, old age etc. She is eternally in the same state. She is Nitya.